Collected Research Papers in Prakrit and Jainology Vol 02

Author(s): Nalini Joshi
Publisher: University of Pune

Page 74

Kundakunda says, a HH1464 altoft 1 - Here he means the nine categories. In verse 108, he mentions nine padārthas as 'ala a 3731 '. In Darśanapāhuda, he mentions, se cod, va
पयत्था, पंचत्थी सत्त तच्च णिद्दिट्ठा ।'. In this particular context he is quite clear about the concepts of dravya, padārtha, astikāya and tattva. But still 'bhāva' and 'artha' remain unexplained. The terminology used in Pāhuda is not followed strictly in other places.
Dr.M.P.Marathe has pointed out the same difficulty in Tattvārtha in the 'Studies of
Jainaism'.' Dr. S.S.Barlingay has tried to understand the difficulty in the perspective of the development of other philosophical systems. The Vaiseșikas use the term padārtha and dravya while Sāmkhyas use the term tattva.
In the course of time, the nine or seven ethical tenets of Jainaism are generally called as tattvas. Six physical realities are dravyas. Five extended substances are astikāyas. The terms *padārtha', 'artha' and 'bhāva' are used while explaining these terms.
It is very interesting to note at the end that Sthānānga uses the word 'sadbhāvapadārtha' for
nine tattvaswhile Uttaradhyayana uses the word 'tathya' (af) for it. "I
3. Concept of Kāla in Pancastikāya
According to Vaišeșikas, kāla is a dravya-padārtha, Kundakunda explains kāladravya in total 8 verses in Pancāstikāya. This is not the place to describe kāla-dravya at length. We know that Svetāmbaras and Digambaras differ about the concept of Time. One point is noteworthy that Kundakunda does not mention the count of pradeśas and kālāņus in the text of Pancāstikāya. Tātparyavrtti adds all these details, which of course is the further development.
4. Analogy given for 'Adharma' in Pancāstikāya
The stock examples for dharma and adharma are generally given as that of a fish and water' and 'a traveler and shade of a tree' serially. In Pancāstikāya, adharma is explained likewise.
"Moving things whether animate or inanimate are not arrested and brought to rest by the earth. But if there is no earth to support, there will be no possibility of rest for moving things.
The example of earth' given by Kundakunda is very much convincing than chāyā-pathika analogy. It reminds us the law of gravitation discovered by Newton while observing an apple falling on the ground.
5. References of Vaiseșika and Bauddha Views
Kundakunda has taken notice of the famous Vaiseșika-sūtra 'polu 31101T in Pancāstikāya. He explains Jaina views about sabda and discusses the qualities of paramānu in verses 74 up to 82, with great enthusiasm. He says, 'Sound is not a quality of ākāśa. It is paudgalika, but still sound is not contained in the paudgalas. If the skandhas constituted by primary atoms strike one another, there is sound'. Vaišeşikas are his chief opponents. The expressions in verse 50 are very eloquent in refuting samavāya' as a separate 'padärtha'.